Research Assignment

Name of the Student: TWINKLE KASHYAP

Enrollment No: 04815901714

BBA, Semester V

(Morning Shift)

Batch: 2014-2017

Subject Code: BBA 301

Subject: Value & Ethics in Business

 ACKNOWLEDGEMENT

Exchange of ideas generates a new object, which helps a person to work in a

better way. When a person is helped and co-operated by others, his heart is
found to pay gratitude and commutative appreciation.

This report bears the imprint of many people. At the outset I would like to thank
all the people for the wholehearted co-operation and guidance extended by
them, which made my assignment possible.

I express my profound sense of gratitude to my guide Mrs. Seema Wadhawan,

for all the encouragement and inspiration given to me during the preparation of
this assignment and having made valuable critical comment of it.

I would be failing from my duty if I do not express my gratitude to all Faculty

members, for all the encouragement and inspiration given to me during the
preparation of the assignment and for their valuable teaching and guidance
throughout.

TWINKLE KASHYAP

BBA (M) 5 SEM.

04815901714
 ASSIGNMENT NO. 1

Q.1 The teachings by Lord Krishna in SHRIMAD BHAGWAT GITA with

reference to Nishkam Karma are against the interests of the modern-day target
oriented business manager. Explaining briefly the meaning & importance of
Nishkam Karma, comment upon this statement
Bhagavad Gita

The Bhagavad Gita is often referred to as simply the Gita, is a 700-verse Hindu scripture
in Sanskrit that is part of the Hindu epic Mahabharata (chapters 25 - 42 of the 6th book of
Mahabharata).

The Gita is set in a narrative framework of a dialogue between Pandava prince Arjuna and his
guide and charioteer Lord Krishna. Facing the duty as a warrior to fight
the Dharma Yudhha or righteous war between Pandavas and Kauravas, Arjuna is counselled
by Lord Krishna to "fulfill his Kshatriya (warrior) duty as a warrior and establish Dharma
Inserted in this appeal to kshatriya dharma(chivalry) is "a dialogue ... between diverging
attitudes concerning methods toward the attainment of liberation (moksha) The Bhagavad
Gita was exposed to the world through Sanjaya, who senses and cognises all the events of the
battlefield. Sanjaya is Dhritarashtra's advisor and also his charioteer.

The Bhagavad Gita presents a synthesis of the concept of Dharma,

theistic bhakti, the yogic ideals] of moksha[7] through jnana, bhakti, karma, and Raja
Yoga (spoken of in the 6th chapter) and Samkhya philosophy.

Numerous commentaries have been written on the Bhagavad Gita with widely differing
views on the essentials. Vedanta commentators read varying relations between Self
and Brahman in the text: Advaita Vedanta sees the non-dualism ofAtman (soul) and Brahman
as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both
different and non-different, and Dvaita sees them as different. The setting of the Gita in a
battlefield has been interpreted as an allegory for the ethical and moral struggles of the
human life.

ROLE OF KRISHNA IN GITA

The Bhagavad Gita's call for selfless action inspired many leaders of the Indian independence
movement including Bal Gangadhar Tilak and Mohandas Karamchand Gandhi.
Mahatma Gandhi referred to the Gita as his "spiritual dictionary".

The Bhagavad Gita is a great philosophical work that played the same role in the history of
India, as the New Testament did in the history of the countries of the European culture. Both
these books powerfully proclaim the principle of Love-Bhakti as the basis of spiritual
development of man. The Bhagavad Gita also presents us with a complete notion about such
fundamental problems of philosophy as what is man, what is God, what is the meaning of
human life, and what are the principles of human evolution.

The main hero of the Bhagavad Gita is Krishna an Indian raja and an Avatar an
embodiment of a Part of the Creator, Who gave to people through Krishna the greatest
spiritual precepts.
Philosophical truths are expounded in the Bhagavad Gita in the form of a dialogue between
Krishna and His friend Arjuna before the military combat.
Arjuna had been preparing for this righteous battle. But when the day of the battle came and
Arjuna with his army was standing in front of the warriors of the adverse party, he recognized
among them his own kinsmen and former friends. And he, being provoked to it by Krishna,
began to doubt his right to participate in the battle. He shared these doubts with Krishna.
Krishna reproached him: watch how many people gathered here to lay down their lives for
you! And the encounter is unavoidable*! How can you, who brought these people here to die,
leave them at the very last moment!? Since you, a professional warrior, took up arms, then
fight for the righteous cause. And understand that the life of each of us in the body is but a
short period of the true life! Man is not a body and does not die with the death of the body.
And in that sense, no one can kill and no one can be killed!
Arjuna, intrigued by these words of Krishna, asked Him more and more questions. And from
Krishnas answers it becomes clear that the Path to Perfection goes not through killing but
through Love Love, at first, for the manifested aspects of God-Absolute and then for the
Creator Himself.
These answers of Krishna are the essence of the Bhagavad Gita one of the greatest by
the profoundness of wisdom and the breadth of the fundamental problems covered books
existing on the Earth.
There are several translations of the Bhagavad Gita into Russian language. Among them, the
translation by A.Kamenskaya and I.Mantsiarly reproduces the meditative aspect of Krishnas
sayings best. Yet, for many verses of the text, the translation is incomplete.

Nishkam Karma :

Nishkam Karma, self-less or desireless action, is an action performed without any expectation
of fruits or results, and the central tenet of Karma Yoga path to Liberation. Its modern
advocates press upon achieving success following the principles of Yoga, and stepping
beyond personal goals and agendas while pursuing any action over greater good, which has
become well known since it is the central message of the Bhagavad Gita.

TEACHINGS OF LORD KRISHNA:

1) We should do our work without worrying about its result.

When we work for getting fruits or the result from a particular action, we cant really be our
best in it. It also gives us a lot of worries about the result. We may also feel disheartened if
our task or action does not yield good outputs. Therefore, just doing our work without really
thinking about its result should be our motive.

2) Soul is immortal and our body is perishable Our soul never dies.

Our soul never dies. Even after our death, it exists. It is immortal. It just changes bodies after
the death of a person. Moreover, our body is made up of Agni (fire), Jal (water) ,Vayu
(wind), Prithvi (earth) and it combines with them after the death. So we should not pay a lot
of attention towards our outer body, but instead should workfor the inner soul, its
satisfaction.

3) World is perishable and whoever comes to this world surely has to go

one day.

This world is not immortal. One who takes birth dies one day and that is the ultimate truth of
this world. Nothing exists permanently. One has to leave this world, eventhough he wishes
not to. No magic can actually help a person to stay forever. Everyone has their set life
periods. They vanish after completing them. No matter how great one is or how power one
posses, all have to die one day.

We should not repent about our past or worry about the future as the present is going on. We
should know that God has planned everything for us. He will not let anything bad happen to
us. Whatever happens is for our good only. We should be optimistic and should not stress our
self with these baseless worries of past and future. If things are not favourable, they surely
would be. Just have faith in the supreme personality of Godhead.

5) Progress and development are the rules of this universe.

Things may not be the same, the way they used to be. Things and circumstances change. We
should neither expect people, nor surroundings, not even society to be same. They all change
with time. We move ahead. Universe forgets old things and moves forwars, so do we. We
should not stick on one point, this will make our existence much more problematic in this
world.

6) We did not bring anything to this world, neither are we going

to take anything.

We came to this world empty handed. We have made everything over here, be it relations,
money, love or respect. We cannot take anything with us when we die. Everything would be
left over here. So we should not really do evil things when it comes to the question of our
respect. Nor should we be really concerned about making as much money as possible. We
should be satisfied with what we have as everything would be left over here in this material
world, we wont be able to take anything with us.

7) Every action and deed of ours should be dedicated to Krishna.

Whatever we do in the course of our lifetime should be dedicated to the supreme personality
of Godhead. This will always result in giving us peace and satisfaction. One should consider
remembering Krishna during their actions. This makes us feel that God would be there with
us and our actions would turn out to be positive.

8) One should devote himself or herself to Krishna.

The supreme personality of godhead is the ultimate support of any human being. Our fellow
humans may not care for us or support as or may even leave us in our bad times but Krishna
is always there for us. The person who knows this truth is never really troubled by sadness or
grief.

9) Krishna is the supreme.

Krishna is the supreme personality of Godhead. He is the original cause of all causes. He
starts everything and ends everything too. He is there everywhere. He is omnipresent and
omnipotent. We are just puppets whom he controls. He is divine and transcendental.

10) Desires come and go.

Desires come and go, but you should remain a dispassionate witness, simply watching and
enjoying the show. Everyone experiences, desires but one should not be moved by them.
They should not bother a person. People sometimes undertake really evil actions because of
their desires. So one should not come under the chains of desires.

11) Money mind can not meditate.

Bhagavad Gita talks a lot about meditation and its importance. Meditation is considered
extremely helpful for inner peace and sadhna. Moreover, a person who thinks about making
money all the time cannot really engage in meditation. When a persons mind is not stable
and he or she thinks only about money, then meditation would be a failed effort for such a
person.

12) Thoughts about big or small, your or mine should be kept out.

We should not think about how big or small we can really make things. All this is
materialistic and engages people in tensions and greedy activities. It makes one profit
oriented. Thinking about yours or mine also does the same. All the life we make and collect
things for ourselves. This really doesnt make a difference when we leave this world. We all
are turned into ashes after death.

Bhagavad Gita has been an inspiration for many. It very simply tells us about the truth of life
which otherwise are not possible for us to know. Bhagavad Gita can surely do wonders. I
consult Gita whenever I face a problem and cannot really find its solution. Its teachings have
never disappointed me. Whether old or young, everyone has their own meanings and
teachings to derive from this classic.

Nishkam Karma
The entire universe represents the work of the Supreme. We call thi, master worker as God.
We see this Master worker purposefully without expecting anything from anybody. But we
humans measure success of everything in terms of relative and competitive comparisons with
each other. We do ego led work which assumes that drawing everything to itself is the true
mark of individuality. So if this egocentric movement is to be gradually reduced, the need is
to practise the art of working primary concentration on fruits for ego. This is called principle
of Nishkam Karma.
The theory of Nishkam Karma is explained first in verse 47, Chapter II of Bhagvad Gita. It
counsels about duty to act, but not the right to claims fruits from it. The sun, the trees,
the birds, the flowers, the rivers, is live examples of performance of just swadharma and not
expecting anything in return. They do not waste their efforts in calculation of personal gains.
This only can lead to spontaneously, energy conservation and freedom from stress.
Nishkam karma is a learning process that helps the human being to achieve this
psychological state of equanimity in work. Practicing Nishkam Karma can contain self-
aggrandizing ego and greed. It helps in inner purification and realization of oneness, the real
self.

Dedicat
Selfless Nishkam Karma
ed to
Action Karma Yoga
God
The reason for working in life should not be pursuit of materialistic things, but it should be
personal salvation and good of the world. The inner joy of selfless service and deeper sense
of fulfilment is the highest bliss and the ultimate goal of life as well as motivating force.

Nishkam Karma, self-less or desire less action, is an action performed without any
expectation of fruits or results, and the central tenet of Karma Liberation. Its modern
advocates press upon achieving success following the principles of Yoga and stepping
beyond personal goals and agendas while pursuing any action over greater good, which has
become well known since it is the central message of the Bhagavad Gita

Krishna goes on to say few more advantages or say attributes of nishkam karma:

1. No effort of nishkam karma is wasted.

2. There are no obstacles (pratyavaya) in the path of nishkam karma and

3. Nishkama karma protects one from the greatest fear Krishna is very categorical and
confident in what he is saying. He is not using words likemaybe or could be. There is no
doubt in his mind. This is so. To understand theattributes of nishkam karma we need to
understand the opposite, the sakam karma, because we are all familiar with this karma.

Every effort however much it is in the path of sakam karma is a wasted effort. And thekey
word is expectation (kamana). The formula for sakam karma is:

Karma + kamana = sakam karma

In Indian philosophy, action or Karma has been divided into three categories, according to
their intrinsic qualities or gunas. Here Nishkam Karma belongs to the first category, the
Sattva (pure) or actions which add to calmness; the Sakam Karma (Self-centred action)
comes in the second rjasika (aggression) and Akarma (in-action) comes under the
third,tmasika which correlates to darkness or inertia.

Krishna says that on the contrary to sakam karma, no effort is wasted in the path of nishkam
karma. This is interesting. Even a small effort is satisfying. There is always fulfillment.
Frustration never happens. The formula for nishkam karma is:

Karma kamana = nishkam karma.

Krishna is saying us to take out the kamana factor. Simply eliminate the expectation part. And
then there is no wasted effort. Any effort you make will bring some result. And you are
thankful for that result. There is no preconceived expectation of how a result should turn out
to be. It does not mean that such a person will not drive a porsche convertible, but then he
will be happy with it and without it too. The second point is really interesting.
We find obstacles in every walk of our life andKrishna says that there are no obstacles in the
path of nishkam karma.

Krishna will put a lot of astrologers and Swamis out of business. They live on eliminating
obstacles from our life. A ruby will eliminate any problems from the bad aspects of planet
Sun or a sapphire will work against Shani. There is a whole science of mantras and japas
based on this principle. And here comes Krishna who says all you need to do is to follow the
path of nishkam karma, and there will be no obstacles at all. And this statement has two
angles we can look from. First of all if you do not have any preconceived expectation,
whatever comes is o.k. A man going on the path of Nishkam karma does not see obstacles as
obstacles. It is like the flow of any river or a brook. The water starts. It has no map. A rock
comes in front. It takes a side trip and keeps going. It accepts the presence of stone and finds
a solution and moves on. A man on the path of nishkam karma has a friendly relationship
with the obstacles while a man on sakam karma has a why this? relationship with the
obstacle. And the second angleis a little difficult to understand. But it does happen to
someone on this path. A man on the path of nishkam karma does have fewer obstacles. It
seems that the energy of the universe flows along with such a person. It is more readily
available to him when compared to a man on the path of sakam karma. Whether this happens
because of this person being more cool and collected or whether this happens because such a
person is in more harmony with the powers of nature, is difficult to say. But the divine does
seem to help such a person. And let us now address the last point. How does nishkam karma
yoga protect some one from the greatest fears? What fear is Krishna talking about? One of
our greatest fears is about our performance and success. Every one has heard of mid life
crisis. Krishna is talking about this kind of fear. Again it is easier to work with sakam karma.
We are expected to be somewhere by our age of 40+ years. We evaluate our performance so
far and judge whether we have been successful or not. I had a patient who is 50+ years old
and has been happy or not so happy like many of us. One day he looked quite sad. His wife
had left him. She was seeking a divorce. That did not bother him so much. What bothered
him more was the fact that she was leaving him for another women. This shattered him
completely. It took a lot of time for him to recover from this episode. This is the kind of fear
Krishna is talking about. We have preconceived ideas about our successes and our failures.
And we are always afraid of not meeting up to our expectations. Will my son respect me?
Will my daughter listen to me? Will she marry the guy I choose for her or will she defy my
stand? All these our day to day concerns. If you take out these expectations, there is no fear.
If you accept life as it presents itself, you will never have any fear. But we do not want to be
happy. if the wife leaves me and I am not sad, I wl be branded abnormal. I must look sad if
that happens to me. And we keep this going on and on. But Krishna wants to break that
routine. Drop the kamana and you will never have the fear.

Nowadays many understand it in the sense that one is to work in such a way that neither
pleasure nor pain touches his mind. If this be its real meaning, then the animals might be said
to work without motive. Some animals devour their own offspring, and they do not feel any
pangs at all in doing so. Robbers ruin other people by robbing them of their possessions; but
if they feel quite callous to pleasure or pain, then they also would be working without motive.
If the meaning of it be such, then one who has a stony heart, the worst of criminals, might be
considered to be working without motive. The walls have no feelings of pleasure or pain,
neither has a stone, and it cannot be said that they are working without motive. In the above
sense the doctrine is a potent instrument in the hands of the wicked. They would go on doing
wicked deeds, and would pronounce themselves as working without a motive. If such be the
significance of working without a motive, then a fearful doctrine has been put forth by the
preaching of the Gita. Certainly this is not the meaning. Furthermore, if we look into the lives
of those who were connected with the preaching of the Gita, we should find them living quite
a different life. Arjuna killed Bhishma and Drona in battle, but withal, he sacrificed all his
self-interest and desires and his lower self millions of times.

The next is, Nishkma Karma, or work without desire or attachment. People nowadays
understand what is meant by this in various ways. Some say what is implied by being
unattached is to become purposeless. If that were its real meaning, then heartless brutes and
the walls would be the best exponents of the performance of Nishkama Karma. Many others,
again, give the example of Janaka, and wish themselves to be equally recognized as past
masters in the practice of Nishkama Karma! Janaka (lit. father) did not acquire that
distinction by bringing forth children, but these people all want to be Janakas, with the sole
qualification of being the fathers of a brood of children! No! The true Nishkama Karmi
(performer of work without desire) is neither to be like a brute, nor to be inert, nor heartless.
He is not Tmasika but of pure Sattva. His heart is so full of love and sympathy that he can
embrace the whole world with his love. The world at large cannot generally comprehend his
all-embracing love and sympathy.

Importance Of Nishkam Karma

Practice of Nishkam karma will gradually lead one to be self sufficient or autonomous. It is a
bliss which no external, relative and competitive reward can ever bring. This sense of self
sufficiency or Poona should be the inspirational force for humans.

This path of egoless work or Nishkam karma can half to sustain both individual freedom and
a viable earth system. Ego-led work is a very limited force and power which can easily be
clouded and strained. Ego-led work is which has proud at one moment and loss of hope or
low spirits at another moment. Many people believe that practicing Nishkam karma or
desireless work is almost impossible. The Gita gives the clue. It stresses on doing all
interdependent existence. This prevents unsteadiness of mind and empowers it with
undivided concentration on the work or decision. Lord Krishna repeatedly advised Arjun to
cultivate the state of equality towards all dualitues or dwandas like success or failure,
happiness or sorrow. But obviously n work today is free from these dualities. So best way to
reduce the mental stress is to practice Nishkam karma. Only duty-orientation towards work
can bring greater happiness.

Results of Nishkam karma

The result of every work is mixed with good and evil. There is no good work that has not a
touch of evil in it. Like smoke round the fire, some evil always clings to work. We should
engage in such works as bring the largest amount of good and the smallest measure of evil.
Arjuna killed Bhishma and Drona; if this had not been done Duryodhana could not have been
conquered, the force of evil would have triumphed over the force of good, and thus a great
calamity would have fallen on the country. The government of the country would have been
usurped by a body of proud unrighteous kings, to the great misfortune of the people.
Similarly, Shri Krishna killed Kamsa, Jarsandha, and others who were tyrants, but not a
single one of his deeds was done for himself. Every one of them was for the good of others.
We are reading the Gita by candle-light, but numbers of insects are being burnt to death. Thus
it is seen that some evil clings to work. Those who work without any consciousness of their
lower ego are not affected with evil, for they work for the good of the world. To work without
motive, to work unattached, brings the highest bliss and freedom. This secret of Karma-Yoga
is taught by the Lord Shri Krishna in the Gita.

How to follow Nishkam karma

We say that we cannot do good without at the same time doing some evil, or do evil without
doing some good. Knowing this, how can we work? There have, therefore, been sects in this
world who have in an astoundingly preposterous way preached slow suicide as the only
means to get out of the world, because if a man lives, he has to kill poor little animals and
plants or do injury to something or some one. So according to them the only way out of the
world is to die. The Jains have preached this doctrine as their highest ideal. This teaching
seems to be very logical. But the true solution is found in the Gita. It is the theory of non-
attachment, to be attached to nothing while doing our work of life. Know that you are
separated entirely from the world, though you are in the world, and that whatever you may be
doing in it, you are not doing that for your own sake. Any action that you do for yourself will
bring its effect to bear upon you. If it is a good action, you will have to take the good effect,
and if bad, you will have to take the bad effect; but any action that is not done for your own
sake, whatever it be, will have no effect on you. There is to be found a very expressive
sentence in our scriptures embodying this idea: "Even if he kill the whole universe (or be
himself killed), he is neither the killer nor the killed, when he knows that he is not acting for
himself at all." Therefore Karma-Yoga teaches, "Do not give up the world; live in the world,
imbibe its influences as much as you can; but if it be for your own enjoyment's sake, work
not at all."
Nishkam Karma at work place
Todays business is marked by intense competition. Money has become all important. There
has been unprecedented growth in business and industries but side by side there is
degeneration in value based practices and ethics. Business has just become a instrument of
producing physical wealth and wordly comforts. Man has become intolerant, insensitive,
selfish and inhuman.
The opposite of Sakam Karma (Attached Involvement) or actions done with results in mind,
Nishkam Karma has been variously explained as 'Duty for duty's sake' and as 'Detached
Involvement', which is neither negative attitude or indifference; and has today found many
advocates in the modern business area where the emphasis has shifted to ethical business
practices adhering to intrinsic human values and reducing stress at the workplace.

Another aspect that differentiates it from Sakam or selfish action, is that while the former is
guided by inspiration, the latter is all about motivation, and that makes the central difference
in its results, for example Sakam Karma might lead to excessive work pressure and
workaholism as it aims at success, and hence creates more chances of physical and
psychological burn outs. On the other hand Nishkam Karma, means more balanced approach
to work, and as work has been turned into a pursuit of personal excellence, which results in
greater personal satisfaction, which one would have otherwise sought in job satisfaction
coming from external rewards. One important fallout of the entire shift is that where one is
essentially an ethical practice inside-out leading to the adage, Work is worship show itself
literally at workplace, leading to greater work commitment, the other since it is so much
result oriented can lead to unethical business and professional ethics, as seen so often at
modern work place.

Since the central tenet of practicing Nishkam Karma is Mindfulness in the present moment.
Over time, this practice leads to not only equanimity of mind as it allows the practitioner to
stay detached from results, and hence from ups and downs of business that are inevitable in
any business arena, while maintaining constant work commitment since work as now been
turned into a personal act of worship. Further in the long run it leads to cleansing of the heart
but also spiritual growth and holistic development.

Nishkam Karma in Bhagavad Gita

Nishkam Karma, gets an important place in the Bhagavad Gita, the central text of
Mahabharata, where Krishna advocates 'Nishkam Karma Yoga' (the Yoga of Selfless Action)
as the ideal path to realize the Truth. Allocated work done without expectations, motives, or
thinking about its outcomes tends to purify one's mind and gradually makes an individual fit
to see the value of reason and the benefits of renouncing the work itself. These concepts are
vividly described in the following verses:
To action alone hast thou a right and never at all to its fruits; let not the fruits of action
be thy motive; neither let there be in thee any attachment to inaction.
- Verse 47, Chapter 2-Samkhya theory and Yoga practice, The Bhagavadgita.

"Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment,

with an even mind in success and failure, for evenness of mind is called yoga"- Verse
2.48

"With the body, with the mind, with the intellect, even merely with the senses, the Yogis
perform action toward self-purification, having abandoned attachment. He who is
disciplined in Yoga, having abandoned the fruit of action, attains steady peace..."
Verse 5.11
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